“Rabbi Neḥunia son of ha-Qannah said: One verse says, They have not seen the light, bright though it be in the skies (Job 37:21). And another verse says, He set darkness His hiding-place (Psalms 18:12); it is also written, Cloud and dense fog around Him (ibid. 97:2). This is difficult. However, a third verse comes to hold the balance: Darkness itself does not darken for You, and the night lights up like the day, the dark and light are one (ibid. 139:12)” (Bahir §1).
“He set darkness His hiding-place round Him, His abode darkness of water, the clouds of the skies (Psalms 18:12). But is there any darkness before Heaven? For behold it is written: He lays bare the deep and the hidden things, knows what is in darkness, and light dwells with Him (Daniel 2:22)—this is not difficult: the one refers to inner houses [in which there is only light], the other to outer houses [hidden in darkness of water, cloud and dense fog]” (BT Ḥagigah 12b–13a).
“When you light up [the lamps, opposite the front of the lamp stand shall the seven lamps give light] (Numbers 8:2).
Darkness itself does not darken for You, and the night lights up like the day, the dark and light are one (Psalms 139:12). Yet to us He says When you light up!
To what may this be compared? To a king who had a beloved friend. The king said to him, ‘Know that I will eat with you [even though I am royalty]. Go and prepare for me!’ His beloved friend went and prepared a common couch, a common lamp, and a common table. When the king arrived there came with him ministers who encompassed him on this side and that, and a lamp of gold before him. When his beloved friend saw all the glory of the king, he felt ashamed and put away everything that he had prepared for him, since it was all common. The king said to him, ‘Did I not tell you that I would eat with you? Why have you not prepared anything for me?’ His beloved friend said to him, ‘I saw all the glory that accompanied you, and I felt ashamed and put away all that I had prepared for you, since they were common vessels.’ The king said to him, ‘By your life! I will discard all the vessels that I have brought, and for the sake of your love I will use none but yours!’
And so, the blessed Holy One is entirely light, as is said, He lays bare the deep and the hidden things, knows what is in darkness, and light dwells with Him (Daniel 2:22). Yet He says to Israel ‘Prepare for Me a lamp and lights.’ And why is it written, They shall make Me a Tabernacle, that I may abide in their midst (Exodus 25:8); And you shall make a lamp stand of pure gold (ibid., 31)? When they had completed everything שְׁכִינָה (Shekhinah), [divine] Presence, came.
Why is it written, [And the cloud covered the Tent of Meeting and the glory of YHWH filled the Tabernacle.] And Moses could not come into the Tent of Meeting (ibid. 40:35)? Immediately He called to Moses: And when Moses came into the Tent of Meeting to speak with Him, he would hear the voice (Numbers 7:89). What did He say to him? When you light up [the lamps]” (Bemidbar Rabbah 15:8).
“Why is it called זָהָב (zahav), gold? Because three qualities are included in it. זָכָר (Zakhar), male—ז (zayin). הַנְּשָׁמָה (Ha-neshamah), the soul—ה (he), for ה״ (five) names of the soul [which are feminine nouns]: ruaḥ, ḥayah, yeḥidah, neshamah, nefesh. What is the function of he? She is a throne for zayin, as is written, For he who is high has a higher one watching him (Ecclesiastes 5:7). And ב (bet)? She is their existence, as is said, בְּרֵאשִׁית בָּרָא (Bereshit bara), In the beginning created… (Genesis 1:1).
A parable: A king had a daughter who was good, sweet, lovely, and perfect. He married her to a royal prince—and clothed, crowned, and bejewelled her, giving her abundant wealth. Is it possible for the king to ever leave his daughter? Certainly not! Is it possible for him to remain with her constantly, the entire day? Certainly not! What then must he do? He places a חַלּוֹן (ḥallon), window, between the two, and whenever the father needs his daughter, or the daughter needs her father, they can unite through the window [cf. Bereshit Rabbah 74:7]. As is written, All the glory of the king’s daughter is inward, filigree of gold her raiment (Psalms 45:14) [on the association of this verse with the Sanctuary, see Tanḥuma, Bemidbar 3; Tanḥuma (Buber), Bemidbar 3; Bemidbar Rabbah 1:3; Zohar 3:171a]” (Bahir §53–§54).
“And YHWH spoke to Moses in the Wilderness of Sinai [in the Tent of Meeting] (Numbers 1:1).
Before the Tent of Meeting was set up, He spoke with him from the bush, as is said, And Elohim called out to him from the midst of the bush (Exodus 3:4). And afterward, He spoke to Moses in the land of Egypt, as is said, And YHWH said to Moses and to Aaron in the land of Egypt, saying… (ibid. 12:1).
He also spoke to him in Midian, as is said, And YHWH said to Moses in Midian (ibid. 4:19). He also spoke to him on Sinai, as is said, And YHWH spoke to Moses on Mount Sinai, saying… (Leviticus 25:1). However, as soon as the Tent of Meeting was set up, [the blessed Holy One] said, ‘הַצְּנִיעוּת (Ha-tsninut), modesty, is beautiful,’ as is said, [He has showed you, O man, what is good; and what does YHWH require of you, but to do justly, and to love kindness,] and to walk הַצְנֵעַ (ha-tsne’a), humbly, with your God (Micah 6:8), [and so from now on] I will speak to him in the Tent of Meeting. Thus, David said, All the glory of the king’s daughter is פְּנִימָה (penimah), inward, filigree of gold her raiment (Psalms 45:14).
The daughter of the king—[Torah of] Moses, as is said, And the Egyptians will I give over into the hand of harsh masters (Isaiah 19:4)—the plagues that came upon Egypt [called harsh אֲדֹנִים (adonim), masters]; and a fierce king shall rule over them, [says הָאָדוֹן (ha-Adon), the Lord, YHWH of armies] (ibid.)—Moses who was king of Torah which is called Strength, as is said, May YHWH give strength to His people (Psalms 29:11). Therefore: All the glory of the king’s daughter is inward. Filigree of gold her raiment—Aaron, as is said [of the priestly garments worn by the High Priest:] And you shall make a filigree of gold (Exodus 28:13).
From here they said: A woman who conducts herself with מַצְנַעַת (matsena’at), becoming modesty, even if she is an Israelite [i.e., her father is not a Cohen or a Levi], deserves to be married to a priest and to raise High Priests, as is said, filigree of gold her raiment. The blessed Holy One said, ‘So too it befits My honor that I should speak מִלִּפְנִים (millifenim), within,’ as is said, And when Moses came into the Tent of Meeting [to speak with Him…] (Numbers 7:89) [on the association of Psalms 45:14 with the Sanctuary, see Tanḥuma, Bemidbar 3; Tanḥuma (Buber), Bemidbar 3; Zohar 3:171a]” (Bemidbar Rabbah 1:3, cf. Pesiqta de-Rav Kahana 1; Zohar 2:22b).
“What is, And from the west I will gather you (Isaiah 43:5)? From the same quality which perpetually inclines to the west. Why is it called מַּעֲרָב (ma’arav), the west? Because from there all seed is מִתעַרֵב (mit’arev), mixed. A parable: A king’s son had a lovely and modest bride in his chamber. He would take riches from his father’s house and come to her constantly and she would constantly take it all and hide it, mixing it all together. [After some time he] requested to see what he had gathered and stockpiled. Thus: from the west I will gather you. And what is it? His father’s house, since from the east I will bring your seed. To teach that He brings from the east and sows to the west. Afterwards, He gathers in what He has sown” (Bahir §156).
My lover is like a deer or like a stag. Oh, he stands behind our wall peering through the windows, peeping through the crannies (Song of Songs 2:9).
“Come and see: When a man builds a house and makes windows within he wants the light to enter. He makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows in such a way. Rather, they were narrow on the inside and broad on the outside so that the light would emanate from the Temple and shine outside, as is written, And he made broad and narrow windows for the house (1 Kings 6:4)” (Tanḥuma [Buber], Beha’alotkha 2:1).
“Rabbi Ḥanina said: There were windows in the Temple, and from these light used to emanate for the world, as it says, And he made broad and narrow windows for the house (1 Kings 6:4). They were transparent and opaque; narrowing towards the inside and broadening towards the outside so as to let the light out to the world” (Vayiqra Rabbah 31:7).
“And he made broad and narrow windows for the house (1 Kings 6:4). It was taught: Broad—without; narrow—within, for I am not in need of light” (BT Menaḥot 86b)